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Home , Jewish symbolism

Temple Sinai

WASHINGTON, DC

Our Sanctuary and Services

temple sinai washington dc 1 This booklet is a resource for congregants and guests. Please leave it at your seat.

Access it online at templesinaidc.org.

COVER The , centerpiece of Temple Sinai’s ner tamid (eternal light). Kippot (yarmulkes or skullcaps) THIS PAGE and (prayer Detail from mural shawls) are avail- “Creativity” by able in the Bet Am. Jack Perlmutter, These symbolic located in the “Upon three things does the world stand:garments upon are temple lobby. truth, upon justice, and upon peace.”worn voluntarily Avot 1:18 as a sign of respect Rabban Shimon ben Gamaliel II (second centuryduring C.E.), a prayer service.

8 the sanctuary and sabbath services TABLE OF CONTENTS

Welcome to Temple Sinai 1 The Treasures in Our Sanctuary 4 The Shabbat Service 12 , B nei Service 18 Bet Am — House of the People 20

Please keep Silence mobile devices. our sanctuary a place of Refrain from texting prayer and or talking on phone. meditation. Do not take photos or videos during service.

temple sinai . washington, dc 1 WELCOME TO TEMPLE SINAI

Temple Sinai is a vibrant place of learning with a respected nursery school, a thriving religious school, an active teen program, and varied adult education classes and lectures. Our library is filled with excellent Jewish resources. We offer a variety of worship services on Friday evenings, Saturdays, Holy Days, and holidays as well as during festivals.

Organized in 1951, Temple Sinai is a Reform Jewish con- gregation affiliated with the Union for Reform (URJ). The Reform movement has enabled the Jewish people to introduce innovation while preserving tradition, embrace diversity while asserting commonality, affirm beliefs without rejecting those who doubt, and bring faith to sacred texts without sacrificing critical scholarship.

We have a proud tradition of being at the forefront of social justice, working with religious and secular groups

2 our sanctuary and shabbat services throughout the Washington, DC, area on social action. We are a congregation that embraces the needs of our diverse membership. We welcome all people.

We know that our congregation’s strength rests on a caring, welcoming community of Jewish life from birth to death. We support each member’s unique value and continue to build a strong foundation for the future. The cornerstone, set in 1956 at the front doors of the main entrance, is a relic from the third wall of ancient . The stone was excavated in 1925 and the founding documents of the congregation are sealed in a case under the stone.

temple sinai . washington, dc 3 THE TREASURES IN OUR SANCTUARY

Every contains religious symbols that evoke centuries of . In Temple Sinai’s main sanctuary, we are surrounded by religious sacred objects that are also works of art.

Satterlee and Smith, the architects of the temple building, sought to give a sense of entering a desert tent, A (yarmulke reminding us of the ’ 40 years of wandering or skullcap) and tallit (prayer shawl) are after from Egypt. symbolic garments worn voluntarily The focal point of the sanctuary is the bimah (the during a prayer Bimah. service. They are elevated stage). Its overall appearance and artwork were available in both conceived by Boris Aronson ( *), a noted painter and the main sanctuary z”l and Bet Am, our theatrical designer. His setting for our sanctuary is rooted smaller space in traditional Jewish symbolism. The chairs and lecterns for worship (see page 20). *Zichrono (ah) livrachah is an honorific for the deceased meaning “of blessed memory.”

4 our sanctuary and shabbat services on the bimah were designed by George Nakashima (z”l), known for creating innovative, elegant furniture that grows out of the beauty of its wood.

Aron HaKodesh (Holy Ark). The centerpiece of the Boris Aronson bimah is the ark, the sacred cabinet containing the (1899–1980) conceived the scrolls. The front of the ark—framed by two design for our dramatic teak columns—represents an opened Torah bimah. He was an artist known for scroll supported by two wooden poles. In Hebrew, set design of the term for Torah pole is eitz chayim, which literally Broadway shows including Cabaret, means “.” Company, and Fiddler on the Roof. Sculpted into the two teak columns are the Hebrew words “Adonai echad, is One,” the basic tenet of Judaism. Beneath the ark is a crown carved of teak, symbolizing both the Crown of the Torah and the Crown of a Good Name.

temple sinai . washington, dc 5 6 our sanctuary and shabbat services THE TREASURES IN OUR SANCTUARY CONTINUED

Ner tamid (eternal light). Above the ark, the flame of thener tamid is always lit. The flame is sheltered in a pomegranate, a biblical fruit with many allegorical interpretations. The ner tamid is placed in a triangle representing the one shaped by fingers of the high priest raising both hands in benediction to bless the congregation. Above these hands curves a (ram’s horn), which in ancient times was blown to summon the congregation to prayer. Its penetrating call—said to reach to the throne of God— continues to be heard on the of and . The curve of the shofar culminates in the letter yod, which stands for God.

The Torah scrolls. The Torah, the most revered and sacred object of Jewish ritual, is the handwritten scroll of the Five Books of . The Torah is written on parchment rolled around two wooden poles. It is kept in the ark with a cloth covering, often adorned with rimonim ( ornaments) and a breastplate. The text of the Torah, unchanged through countless generations, is scribed by hand and must be letter-perfect.

Of the Torah scrolls in our sanctuary, the tallest one has a special significance. It was written in 1780 for the Pinkas Synagogue in Prague, Czech Republic. It is one of hundreds of Torah scrolls rescued after the Holocaust and distributed to throughout the world by the Czech Memorial Scrolls Trust. See pages 12 and 15 for more about the Torah.

temple sinai . washington, dc 7 THE TREASURES IN OUR SANCTUARY CONTINUED

The doors of the ark. On an enameled background of blues and greens, the doors of the ark present an intricate sculpture of Judaic symbols and Hebrew words. The designs in four rows read from right to left, as does Hebrew.

The Hebrew word kadosh (holy). The ark contains the Torah, the one object in the sanctuary considered holy.

A red menorah (candelabrum).

This plaque in three segments depicts a blue chuppah (marriage canopy), representing Judaism’s commitment to the perpetuation of life, according to the commandment, “Be fruitful and multiply.”

8 our sanctuary and shabbat services The of Judah (mentioned in Genesis) is depicted in orange.

The Magen () is an ancient symbol of the Jewish people.

A landscape of arcs highlights three Hebrew letters to the right of the menorah: , dalet, and yod—spelling the word Shaddai, an early name for God.

A garnet-colored water jug represents the ancient , drawers of water at the Temple. Another inscription of kadosh is positioned at the top of the plaque.

A scroll of the Book of and a second Magen David.

temple sinai . washington, dc 9

THE TREASURES IN OUR SANCTUARY CONTINUED

Candlelighting. The blessings welcoming Shabbat (the Sabbath) are traditionally said in the home at sundown on Friday. They have been included in the Reform Shabbat synagogue services as well.

Menorah. The at the front of the sanctuary (see photos on pages 5 and 16–17) reminds us of the seven-branch candelabrum of the ancient . It symbolizes the seven days of the Creation. Standing eight feet tall, our menorah, as are all of the other cast bronze ceremonial objects, is by sculptor Harvey Moore (z”l). The spiraling shapes of the seven candles recall the braided challah, the bread we eat on Friday evening after lighting the Shabbat candles.

The menorah in the rear of the sanctuary is a chanukiyah (pictured above), lit during the festival of Chanukah. It has eight branches—one for each night of the holiday— as well as an additional holder at the base for the candle called the shamash (servant), used to light the other candles. This chanukiyah was originally designed to burn oil, which is the tradition of the festival.

temple sinai . washington, dc 11 THE SHABBAT SERVICE

During the two millenia in which the have been dispersed among the peoples of the world, two traditions, the Sabbath day of rest and Torah study, have enabled the passing-on of Jewish traditions and the survival of our people. Shabbat traditions emphasize two principles: oneg (celebration) and menuchah (rest ABOVE or desisting from work). Although Jews observe these During the Torah service, in a variety of ways, there is no other commandment the reader uses or ritual observance for which one can find such a yad (hand) to follow the expressions of affection and devotion as for Shabbat. text on the parchment Shabbat is a reminder of both the Creation of the scroll. world and the Exodus from in Egypt. Shabbat observance emphasizes the separation of that day from the remainder of the week, making time itself holy. Shabbat begins at sundown Friday evening (Erev Shabbat) and ends at sundown Saturday (see ,

12 our sanctuary and shabbat services THE SHABBAT SERVICE

page 19). Shabbat services are held on Friday evening and on Saturday morning.

Historically, the entire Shabbat liturgy was chanted by worshipers. Today, many prayers are set to music and sung by the congregation. A few melodies are very old, while others were composed more recently. In Jewish Members of the choir, in-house communities all over the world, liturgical music has band, and other evolved, drawing on cultural and musical traditions. volunteers give their time to Besides the regular clergy-led Shabbat services, there bring musical programs to the are opportunities to pray and connect as a community. community. Options include: lay-led Shabbat services, Shabbat healing services, and “Praying with our Feet,” an opportunity to observe Shabbat and perform acts of social justice.

temple sinai . washington, dc 13 THE SHABBAT SERVICE continued

Blessings and songs. It is customary for those who are able to bow and/or rise at specific points during our prayers: during Bar’chu as it is the call to worship; at the For blessing on start and end of the as we envision ourselves Shabbat, wine is poured into a standing before the throne of God; and during the Kiddush cup. when the prayer specifically mentions bowing. Wine is a symbol of goodness Friday night—In addition to saying the blessings and gladness. welcoming Shabbat at home at sundown on Friday, candlelighting and Kiddush (recited to bless the wine) also mark the beginning of the worship service. An opening song is “L’chah Dodi” (“Come, my beloved, to meet the Bride”), which conveys the idea that the Shabbat is the Bride, the Queen, the source of joy and blessings, and is God’s gift to us.

Saturday morning—The blessings give thanks to the Creator of Life for the new day. The opening song is often “Mah Tovu,” which welcomes the community into our house of worship.

Bar’chu. As we rise and respond to the “call to worship,” we acknowledge our willingness and readiness to begin worship as individuals and as a community.

Sh’ma. The Sh’ma, “Sh’ma Yisrael, Adonai Eloheinu, Adonai Echad,” is from Deuteronomy 6:4–9. It is the affirmation of God’s oneness. Traditionally, the Sh’ma is the first prayer a Jewish child is taught and the last a says as death approaches.

V’ahavta. This prayer instructs us to “Love God with all your heart, soul and might ... teach the words of the A is Torah to your children ... and inscribe them on your placed on the upper right door doorposts ... .” Because Deuteronomy commands us frame of a Jewish to place the words on our doorposts, the words are home or building. inscribed on a tiny scroll inside a container called the mezuzah, found on the doorposts of Jewish homes.

T’filah (prayer). T’filah is one of the oldest liturgical rubrics in our service. The Shabbat version consists of seven blessings that are said while the congregation is

14 our sanctuary and shabbat services THE SHABBAT SERVICE continued

standing—also called the “Amidah.” The seven blessings on Shabbat are:

Avot v’Imahot For ancestors ( and matriarchs) G’vurot God’s might Kedushah God’s holiness Kedushat Hayom Sanctity of the Day Avodah For the acceptance of our worship Hodaah For thanksgiving Shalom For peace

Following the prayer for peace, we often take a moment for silent meditation.

Torah ritual. The Torah is the central text of Judaism, and the study and reading of Torah is an obligation and privilege of all Jews everywhere. The Torah is divided into portions; one parashah is read each week.

Of all the objects in the sanctuary, the Torah scroll is the only one honored as holy. Before the open ark, the congregation stands and now says the Sh’ma a second time, reminding us that it is God we are worshiping. To follow the reading (in Before the Torah is read, it is often carried in a joyous Hebrew and procession, or hakafah, through the sanctuary. While English), pick songs are sung, congregants may reach out to touch up The Torah: A Modern the Torah with their prayer book or tallit (prayer shawl), Commentary, then kiss the prayer book or tallit as a way of cherishing available near its teachings. The hakafah reenacts the principal event at your seat. : “... and Moses took the Torah to the people.”

Congregants are honored by being “called to the Torah,” either to recite the blessings before and after the reading, or to read the week’s Torah portion. These participants are said to “have an ,” which literally means “going up.” While the Torah is open, we honor those who are celebrating a life cycle event, such as blessing a bride and groom, naming a child, or marking a birthday or anniversary. We also offer a healing prayer, the Mi Shebeirach, to think of loved ones and offer their names aloud before the blessing.

temple sinai . washington, dc 15 15 THE SHABBAT Haftarah reading. On Shabbat and holidays, following SERVICE the Torah reading, there is a reading from the haftarah CONTINUED (selections from the prophetic books of the ). There is a specific haftarah section for each Torah parashah; the haftarah portion’s theme relates to the Torah portion or to the holiday cycle for that day.

Sermon. A member of the clergy, b’nei mitzvah service leaders (see page 18), or a guest speaker may give a sermon or lead a discussion, usually on a theme relevant to the week’s reading. Special musical presentations may also occur at this point in the service.

Aleinu. The Aleinu, sung before the open ark, expresses adoration of God as the infinite Creator and Ruler. It looks to a time when God’s being, sovereignty, and values will be acknowledged by all people; a time without war, malice, hatred, or oppression.

16 our sanctuary and shabbat services A closeup of the Mourner’s . An affirmation of the continuity temple’s cast bronze menorah of life, the Mourner’s Kaddish has no mention of death, (see page 11). yet this prayer is traditionally recited by those who are bereaved or commemorating a loved one’s death. The anniversary, or yahrzeit, of the death of a loved one is marked both at home (where a candle is lit) and at the synagogue by reading the name before Kaddish is recited.

At Temple Sinai, all those who are able rise for Kaddish. We do this because it would be a source of great sorrow for many Jews to think that there would be no one to say Kaddish for them. Thus, each individual in the congregation accepts the responsibility of saying Kaddish for Jews martyred in past centuries or in the Holocaust, when whole families often perished.

Conclusion. The service ends with a song and may be followed by a benediction, a blessing of the congregation.

temple sinai . washington, dc 17 B'NEI MITZVAH SERVICE

B’nei mitzvah are people who, having reached their 13th year, mark the transition from childhood to adult religious responsibility. The custom of the b’nei mitzvah ceremony, in which the 13-year-old Jewish boy was “called to the Torah,” originated in the 13th century C.E., relatively late in Jewish history. Today at Temple Sinai, we emphasize becoming a leader—the student leads the worship service, participates in Torah study, chants the blessings, and reads from the Torah for the first time. Each student coordinates a social action project to contribute to tikkun olam, the healing of the world.

The ceremony of b’nei mitzvah is the first step in assuming the responsibilities of an adult Jew. It is a simchah, a joyous occasion, to share with family, friends, and the community.

Adults can become b’nei mitzvah through a two-year program, Limmudei Sinai (Lessons of Sinai). There is also the “second b’nei mitzvah.” Pirkei Avot, a section of the containing 2,000-year-old rabbinic proverbs, contains a guideline that a “normal” lifespan is 70 years. Therefore, an 83-year-old can be considered to be in the 13th year in a second lifetime.

One prayer, the , is always part of the b’nei mitzvah service and other joyous occasions. The Shehecheyanu expresses our gratitude to God for “giving us life, for sustaining us, and for enabling us to reach this happy day.”

18 our sanctuary and shabbat services B’nei mitzvah may be celebrated either at the Saturday morning or the Saturday afternoon Minchah service. In the fall and winter months, when Minchah ends as the sun is setting, the service concludes with Havdalah, the ceremony marking the transition from the sweetness of Shabbat to the ordinary concerns of the work week. Pictured are Havdalah ceremony objects (from left): a spice box, passed among participants to smell and remember the sweetness of Shabbat, the braided candle, and Kiddush cup. BET AM—HOUSE OF THE PEOPLE

Ami Shamir Temple Sinai’s small sanctuary, the Bet Am (House of (z”l), designer of the bimah in the People), is a multi-purpose space. the Bet Am, was an Israeli artist When used for secular events, the panels on the bimah whose painting, enclose the ark (see photo on right). When used for a sculptures, and stained glass religious service, the two center panels move to reveal works have been the ark, as shown in the photo above. exhibited and commissioned On the doors of the ark, shaped like the tablets of the worldwide. , are words from the Pirkei Avot. ABOVE The dove and rainbow These words remain our highest values today: symbolize peace and remind us of על האמת ועל הדין ועל השלום God’s covenant with . Al ha-emet, v’al ha-din, v’al ha-shalom.

Upon three things does the world stand: upon truth, upon justice, and upon peace.

20 our sanctuary and shabbat services ABOVE RIGHT On the ark’s The word shalom second set (peace) sits of doors is a atop rays of light menorah, one emanating from of the oldest the sun. They symbols of represent the the Jewish light of justice faith. Below is and are a sign of Jerusalem, city the Creation. of peace and symbolic center of Jewish life. Water waves represent the Creation and evoke the prophet ’s image of justice welling up as water.

temple sinai . washington, dc 21 Dedicated to the memories of Eugene J. Lipman (z”l) and Rabbi Balfour Brickner (z”l)

Contributors

Original edition (1994) prepared Revised edition (2017) prepared by the Sanctuary Booklet by the Sanctuary Booklet Subcommittee of the Temple Subcommittee of the Temple Sinai Ritual Committee Sinai Ritual Committee Eve Schenker, Chair Abby Reich, Co-Chair Janis Colton Laura Croen, Senior Cantor Andrew Engel Judy Jarrell Ellen Leibenluft Nancy Liffmann Tom Plotz Polk William (Bill) Polk Jonathan Roos, Senior Rabbi Barry Wides Lawrence Asbell, Chair Mildred Sacarny Asbell (z”l) Design Lee Gray (z”l) Wendy Bogart Marvin Kranz Robert Litt, Ritual Photography Committee Chair Judy Licht Fred N. Reiner, Senior Rabbi Editing and proofreading Illustrations Kent Allen Lila Oliver Asher Gail Wides Jean Diamond Allen Evry (z”l) Digital color preparation Harriet Finkel (z”l) Paulis Waber Richard Maddocks Jack Perlmutter (z”l) © Temple Sinai, Washington, DC First printing, revised edition, August 2017.

22 our sanctuary and shabbat services

24 our sanctuary and shabbat services temple sinai washington dc 11 3100 MILITARY ROAD NW WASHINGTON, DC 20015 TEMPLESINAIDC.ORG 202-363-6394 2 the sanctuary and sabbath services